 الحمد لله رب العالمين ولا عاقبة للمتقين ولا عدوان إلا على الظالمين وأصلي وأصلم على منبعث رحمة للعالمين سيدنا ونبنى محمد وعلى آله وصحبه ومن تبيعهم بحسان لا يومدين أما بعده وعنا وكتاب عمدة لحكام للإمام الحافظ عبدالغني عبدالواحد المقدسي رحمه الله نحن نحصل بابه الغسل من الجنابة الغسل يعني أن الإغتسال يتوش ويطبع أن تعميم البدن بالمائي للغسل ويطبع الماء ويتوش your whole body ويطبع الغسل ويطبع غسل غسل يعني أن تعميمه ويطبع الماء ويطبع الماء ويطبع الماء ويطبع الماء وكتاب غسل الشيخ من الجنابة جنابة يعني أن اللغة اللغة ديزتنس جنابه يعني في العربية لنوستيكية يعني بعض ديزتنس فار but تكنيكية يعني انزال المني when a person releases or سيمن انزال المني when many comes out سيمن يأتي this is called جنابه why so what's the what is the connection between the linguistic and the technical meaning في المستيكية يعني يعني فار it means that the many is far from the body now it used to be inside the body صحيح الجنابه so لأن المني باعد عن محليه وانتقل عن it left the place it used to be in and now it's somewhere very far and also it can also be it can also mean that the reason why it's called جنابه تكنيكية is because the person is told to distance himself from عبادات he is told to distance himself from عبادات such as the صلاة and anything other than it until he until he purifies himself so maybe that's maybe why it might be called جنابه اخواني there are five reasons why a person has to do جنابه five reasons there are five reasons where is where is a where a person has to do sorry has to do وصل sorry there are five reasons why a person has to do وصل واشيه himself the first one is خروج المني it's that the word many comes out سيمن comes out of the person it doesn't matter whether he's alive whether he's awake or whether he's asleep it doesn't matter whether فيليا قضا often know whether he's sleeping اه the second one is الجماعة سكشو انتو كوس وإلا ميانزل even nothing even if something doesn't come out if the private part of the man and the private part of the woman they both touch if the person has to do and وصل from that as the messenger said عليه الصلاة والسلام if a man sits between the woman's two legs ثم جهدها he strives فقد واجب الوصل ووصل becomes واجب on him وإلا ميانزل even if nothing comes out even if nothing comes out number two and number three sorry is إسلام والكافر if a disbeliever takes islam he has to do وصل it's obligatory واجب واجب واجب and the reason is the حديث of قيس ابن عاصم now the messenger صلاة والسلام when he took islam he said فأمره رصور صلاة والسلام أن يقتسل بماء وصدر him the prophet told him to clean himself with water and we're going to talk about that when we come to كتابه الجناب جن كتابه الجنازة the جنازة and everything we got here basically to clean himself properly with soap and clean himself so it's obligatory for the disbeliever to why where's the evidence that it's obligatory the prophet ordered me and you know all of you وصول الفق ودعو لما ديسي ألأمره تقتضي الوجوبي ما لم يأتي قرينا تصرف عن الوجوبي الى الندب if the prophet orders something it shows obligation unless there comes another text that diverts that command into it being highly recommended or something does that make sense so the prophet ordered me means that it's obligatory okay unless you bring another evidence to say no it wasn't then it remains واجب so number four is the menstrual cycle comes to an end the woman has to clean himself clean herself and and the evidence for that is if your menstrual cycle comes to you then leave this prayer and if she and if your menstrual cycle leaves فغتسلي and they're not وصلي and pray okay and pray now you might ask yourself okay where is the where's the nifas the height okay that's the evidence for it where's the nifas the nifas that it takes the ruling of the height is the consensus of the scholars that it takes the same ruling and the last one is friday it's obligatory for the person to do وصل every friday واجب because the prophet the prophet the fast sorry the bath of friday the prophet said it's واجب it's obligatory the prophet is he said واجب على كل محتلمن on everybody who's reached age of is it obligatory on the woman yeah is obligatory on the woman we'll say that the جبعة is not even واجب علىها how is the وصل going to be واجب علىها the pillars of so the things that we need to do وصل from are those five correct what are the pillars of وصل two two things the first one is intention there has to be a difference between the normal وصل that you have every morning when you wake up you know just clean yourself and and what this وصل which is which is عبادة there has to be a difference between the two the second one is the water has to cover every part of your body that's a second pillar now water has to be on everywhere benefit it is not obligatory on the woman نقب شعرها it is not obligatory on the woman to open her plat when she when the وصل is from what sexual intercourse if it's from جلابة if a woman plat her hair and she's had sexual intercourse with her husband she doesn't have to do what she doesn't have to open her hair because remember that pillar only applies when when it's حيض أن يفاسفوها and the reason why we say why he said that is first for the evidence لشك ده حديثة وموسلمة and the second one is the second one is the the the second one is it goes against the قواعد الشريعة قواعد القبرة the general and maximum maximum sorry juice prune the ruling which is المشقة تجليب التيسير it will be harder on the woman to always just clean herself to open a plat because sexual intercourse occurs more frequent than the حيض occurs the حيض is once a month so on opening like I'm platting is easy I'm platting is I'm platting I'm platting is easy but for her to after sexual intercourse every time she has I'm platting it brings مشقة it's hardship on her it's hardship on on her and inshallah when we took about the way to do the we will mention that also what is permissible brothers we have to remember is that it is permissible huh for the man and the woman to both have it is permissible some people think that no uh يجوزوا الى الرجولي الى زوجيني the two are married and both of them to have a in one place both of them are allowed to look at each other's aura without any exceptions not those who say that the woman's aura cannot be looked at her private part her husband قال look at it that is a weak point the evidence for that is عايش رضي الله تعالى عنها the حديث المخاري المسلم which will come inshallah we'll see is كنت اختصره which will come to us inshallah I used to do وصل and clean myself and our رسول الله مين the messenger من الائل واحد from one place ونحن جنو باني we were both we had جنابة we both had جنابة the other one inshallah is the غسل which is مستحب the غسل which are مستحب brother brothers is eight eight times it's مستحب to do غسل the first one is الاختصال to do غسل ها after after intimacy are you with me some of you might think that's where you we thought that was where it means if the man wants to do again he doesn't have to he can have intimacy if he's got more than one wife for instance and he has intimacy with his wife and then he goes and he has intimacy with the other wife and the other wife and the other wife or even one wife he has it once he finishes it goes again and go on great it's مستحب that he has a bath between each one does that make sense but if he chooses to do all after when he finishes everything he says i'm going to do once that's the obligatory one واضح but in between so غسل غسل in between جماع جماع is highly recommended highly recommended what's the evidence for that is the حديث of the professor of salama abirafi he said the nabisa of salama طافة ذاتا ليلة in one day the prophet he basically went around all his wives and then and intimacy with them and he has a bath here and then he goes to the next one and there's a bath there and he goes to the next one and he has a bath there and he goes to the next one and he does it everyone individually and they asked him عليه الصلاة والسلام he said يا رسول الله او مثل جماع الله الا اتج عنه واحدا why don't you just clean yourself once and why don't you just do all at once after you're finished the message صلى الله عليه وسلم they said ها ده ازكا ده اسمه بيو و اطيب و اطحر this is more and that's good for the man if he's married to more than one wife not to go with the other wife with that kind of odor and that smell it's not pure it's not clean and also what is means i've seen that scientifically it's also proven and islam allelه حب ده المدينة I mentioned before is when the man reaches that type of his body reaches that heat if he has a bath it is easy for him to go and that's why وضوء is highly recommended as well وضوء just the best to to call himself down so it's مستحب two اغتسال المستحابة لكل صلاة the second one is the woman who has استحابة استحادة is the woman who's got continuous blood it's nothing to do with حيث this is not menstrual cycle it just she just bleeds consistently it's recommended that she does also every every صلاة to every before every prayer it's highly ركبند it's not obligatory she doesn't have to it's recommended purity she's going to stand in front of الله تعالى so before every prayer she cleans herself she goes she prays that woman but when it comes to وضوء we're going to mention like one of the scholars that some believe that she has to do every every prayer the third one is اغتسال وعند اغماء having a bath after you fainted it's highly recommended as well when you faint and you lose your conscience it's highly recommended for the person to do وصول as well the before وغتسال من دفن المشرك the fourth one is having a bath after barrier barrier a polyapagan a disbeliever a مشرك and that is the evidence of the process about علي بي어�ب اطالب he came to the prophet when he buried his father about لتكون لديه أسفة عيدة وطيب العرفة الناس يجبون أن يفعلها وطيبها لذا يجبون أن يفعلها رقم 6 هو أن تفعل رسل من رسل الميت بعد أن تفعل أنت تأخذ فرصة بعد أن تأخذ فرصة ومجموعة المجموعة قلت من غسل مييتا فلي اختصر anyone who washes a dead he should have a bath other evidences have removed it ديلا I have removed it we'll come to it insha'Allah the seventh one is الغصر الإحرام أو العمرة أو الحج when you're doing عمرة الحج and you add the ميقات before you put your cloth is recommended that you do غصر فوحج أو عمرة you need to have a bath eighth which is the last one الغصر الإدخولي مكة when you're entering مكة to do غصر just before you enter the حدود of حرم even if you did come from the ميقات and you've had a bath but when you meet مكة before you enter مكة you go and you stop and now in Saudi Arabia there's a place called تنعيم تنعيم which is a Masjid عائشة it's on the حدود الحرم it's حدود الحرم so when you come for the ميقات for example if you're coming from مدينة the ميقات that you've just passed from in مدينة is called دل حليفة that's the ميقات in مدينة so you've had a bath you've cleaned yourself you put your حرام on so your five hours or four hours it's four or five hours drive on the road you do your تلبيه لبك الله you do your تلبيه you do your تلبيه you're not chatting on the phone or texting or some people do if you're driving yourself or if you're on a coach whatever it is you're just doing your ذكر while you're getting there okay by the time you reach مكة just before you enter you're going to come to the the road that you're taking they call it طريق السريعة the motorway you're on it will come to حدود الحرم so you will tell you you've now entered the border of حرم just before you see that sign مسجد عائشة which is a very big well built I think you find on your left side yeah on your left side it's on your left and that place is called تنعين you just go there you have another bath again and then 5 minutes later you're going into حدود الحرم you're going into حرم and you've cleaned yourself so just before you enter those 8 are also what the مستحبات highly recommended how to do it we're going to mention it in the class الحريص الثامن والعشرون so now we have an overview of this topic now we're going to go into حديث and extract all the benefits that are in it okay الحديث الثامن والعشرون the 28 حديث عنابي هريرة رضي الله تعالى عنه أن النبي صلى الله عليه وسلم لقياه في بعض طرق مديلة وهو جنوب قال فنخانسا فنخانسانتو so what does your what does your نسخ say what does your one say فنخانستو فنخانستو هه نعم فنخانستو منه فذهبت فقتسلت ثم جئت فقال أين كنت يا أبا هريرة قال كنت جنوما فكريت أن أجاليسك وانا على غير طهارت فقال لي سبحان الله إن المؤمنة إن المؤمنة لا ينجس أبو هريرة إن نسح حديث نسح حديث is corrected by بخارية المسلم بخارية نريت نريت نسح حديث الكتاب الغصلي نريت it اوني يمو مصيبا ديادحان ينريت this حديث الكتابه كتاب الطهارة ينريت ويكتابه الطهارة the biography of أبو هريرة we took his ترجمة his biography when we were on the the second حديث the messenger صلى الله عليه وسلم أن حبيه هريرة أن النبي اللقيه في بعض طرق المدينة the prophet met the prophet met أبو هريرة in one of the some of the roads of the Medina وهو جنو بون، أبو هوريرا was in a state of what؟ جنابه؟ So the Prophet met him, they met. So what did the Prophet do? He said what did he do؟ When he saw the Prophet, he said فَنْ خَنَسْتُ مِنْهُ خَنَسْتُ مِنْهُ is I slightly pulled back from the Messenger. He pulled back. And he left him. And it means that the Prophet was holding his hand. The Prophet was holding his hand. And this is to show you that the purity and the fitl of those people. You know, a man holding another man's hand because there was nothing evil at that time like that. They need to fear and worry. But now in a society like that, if a man even grabs his shoulder like what does he want from me? Why is he grabbing my shoulder for? And he looks at you more than required and it's nothing wrong. Because people have that. When the society is like, it's very evil. So أبوه رضي الله تعالى عنه. He said when the Prophet grabbed my hand, this is the best man who ever walked on his hand. And he said I'm in a state of impurity. And he's got my hand. So he slowly got my hand out of his hand. And so what did I do? He said I left him. So they had to fuck to sell to. I went, I had a bath to clean myself. Then I came back to him. So قال the Prophet said to me أين كنت أبا هوريرا أبا هوريرا where are you? And then he said to him قال كنت جنوبان or messenger of Allah I was in a state of janaba. The messenger said to him And he said he carried on and said فكره to I disliked. And I didn't like the idea of sitting with you. And I'm not impurity. Then the messenger said سبحان الله. The believer never becomes impure. سبحان الله. It's to exalt Allah. To purify him. سبحانه وتعالى. Anything that does not be fit his majesty. سبحانه وتعالى. And this is The Prophet is amazed. The Prophet thinks of this. He believes this. This of himself. That he's impure individual. Due to the impurity that had fallen on him. نعم. فقوا الحديث. استحباب الطهارة عند مجالسة العلماء والجلوس في حلق العلم احتراباً وتكريباً وتوقيراً لهم ونلعلم الذي يلقى عليهم. It's recommended. استحباب. That it's recommended. To be upon purity when sitting with the people of knowledge. First benefit that we take from the Hadith. Is what? That it's recommended. What is recommended? That we are on purity when sitting with the علماء. And taking knowledge from them. And sitting together is recommended. It's good. To honor. نعم. Number two. الحرص to strive على مرافقة العلماء. To strive to befriend the people of knowledge. And to follow them in their traveling and their movements. And their scholars going around. Go with him. Have him with him. Benefit from him. متعب ركاته مدعوية العلمية. He said I'm going to go. I'm going to give a talk. I'm going to go to this country. I'm going to. I'm with you. I'm traveling with you. Definitely. To benefit from his journey there. And when he goes there you're going to see something you can benefit from. Through the way you can ask him as much questions as you want. To strive to that. As Abu Huraira was. Three. ألحثوا عارستي إذان عند الخروج من المجرس. أول مكان أول مرافق. Also to take permission. That when you want to leave a gathering. Don't walk out. Or a place. That the manner is that the person takes permission. And she goes walk out. I'm going. Or you're sitting with somebody. And she goes I need to go. Ask him permission. It's a good manners. Very good manners. Four. جواز الخروج إلى الشارع. The permissibility of walking out on the road. In a state of Jalaba. It is permissible. That the person doesn't have to be on purity every time. Doesn't have to. It's recommended. It's good. But it's not good. Also. والسلام. And also you can give greetings to people. And you are allowed to come to gatherings of knowledge. And other matters. In a state which you're not pure. Even though it is خلاف الأولى. Even though it goes against what was better. The better part. We've missed out on a lot. Five. تميه العالم اتبع. That the scholar he alerts. He brings to the attention of those who are with him. He's students. And those who are around him. And those who follow him. على الأخبار. The mistakes that come. التي تصدروا منهم. The mistakes that they do. Like the Prophet corrected. To actually think that he was an impure person. And to bring to the attention. To bring to the attention of the student. What is correct. Number six. الجنابة. تلسط نجاسة. تحلو البدن. Then the نجاسة. The جنابة. Which is إزال الملي. It's a term to come out. جنابة. It's not something that. That encompasses your whole body. It may happen to you. You're impure. Yes. But you're not dirty from your hands. Or you're not dirty from your cheeks. Or your face. Or your head. Or your neck. Or your stomach. You're not. That's why the man can hug his wife while she's on the جنابة. Number eight. Seven. لا يقالوا للمؤمن. You don't say to a believer. إنه نجاس. You don't say. لأن المؤمن لا ينجاس. Because the mu'min does not become impure. Eight. جواز التعجبي بسبحة الله. That when you are amazed with something. Some people say. هولي مولي شمولي. When they get. تعجب. What do you say? سبحان الله. Exalted is Allah. You get shocked with something a person does. This is when you're amazed and you're تعجب. سبحان الله. لا إله إلا الله. لا حول ولا أخوة. Those words you see. That you. سبحان الله. Some people say the F word. The B word. Or whatever this. And then imagine if they were in a car crash. And that was the last word that came out of their mouth. How dangerous it is. So a person last minute. سبحان الله. If he says. لا إله إلا الله. You see how. And that could be the last moment of your life. Something happens to you. You die upon good. Insha'Allah. Number nine. المؤمنة طاهر. ونحيا. وميت. That the believer is pure. Whether he's alive or dead. Because the hadith shows in the movement. And that the believer does not become impure. Dead or alive. It doesn't matter. Number 10. دليل على طهارة عرق المسلم. وليعابه. ومخاطه. ولو كان جنوما. That the Muslim. This is evidence. That the believer sweat. The believer sweat. Or he saliva. He's pure even if he's what? He's جنوما. So it doesn't mean if he drinks something. And he's on جنوما. نعب. He's impure. Take it. Because remember. The reason why that would be a. A reason that some people may think is. Because why? Why would they think that? Because there are many something that comes out of your body. Saliva and something comes out of your body. They might think to themselves. That this is also impure. نعب. And we believe that. 11. مشروعية تستقداني تابع للمتبع في الإنصراف. وذلك أن الاستقداني من حصنه. أدبه التربية. We mentioned that. Taking the legislation of taking permission to leave. We mentioned that. Number 11. Which is the legislation of taking permission of the person who is with an individual. And when he wants to leave. And that is from good manners. Number 12. جواز التأخير والوصري من الجنابة. The permissibility of delaying. يغوصل. We also mentioned that in a different way. Number 13. The permissibility. That is also high. That is permissible. That the person could talk about. The person could talk about. About himself. Something that which normally people would be shy of to talk about. For a مصرحة. For a reason. Yeah. أبو حريرا. أبو حريرا. Mentioning that he's not a janaba. But he told it. ليلة مصرحة. Because those are good in it. For the Prophet to know. And that the Prophet doesn't think he just left him like that. Told him. Now. Number 14. العناية to the Prophet ﷺ. The Prophet is concerned. To his companions. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. And that he looked for them. لم أكن أعلم لماذا أبو حريرا قلته لم أكن أعلم وقاله لم أكن أعلم لماذا أبو حريرا قلت